Verse-by-Verse Bible Commentary
Psalms 140:9

Bridgeway Bible Commentary

Psalm 140 - 143 Troubles for the godly

These four psalms are similar, and from the title of Psalms 142:0 it appears that all four belong to the time when David was fleeing from Saul. (See introductory notes to Psalms 34:0.)

Treachery and slander are the chief weapons that David’s enemies use to attack him. These men have the poison of snakes and the cunning of hunters (140:1-5). But Yahweh is David’s God, his defender in whom he trusts for victory (6-8). David’s enemies will receive a fitting punishment if they suffer the torments that they intended to inflict upon David (9-11). The righteous will praise God when they see his justice in punishing the wicked and delivering the innocent (12-13).
When a person is the victim of slanderous talk, such as David was at the time, he is tempted to use strong words and unwise speech in return. David prays that he may be kept from such sins. He does not want to follow the evil ways of the wicked (141:1-4). If a godly person ever has cause to rebuke him, David prays that he may receive it as a blessing, as if he has been anointed with oil. But he will always remain opposed to evil (5). People will be forced to take notice when God acts, for his punishments will leave the wicked completely shattered (6-7). Meanwhile, the wicked still live, and David prays that he will be saved from the traps they have set for him (8-10).

Still pursued by his enemies, David escaped from Gath and fled to the cave of Adullam, though at the time of this psalm others have not yet joined him (1 Samuel 22:1). He is overcome by a feeling of terrible loneliness. Feeling that no one cares for him, he cries out to God (142:1-4). He prays that God will deal with his enemies and so enable him to live a normal life in freedom and security again (5-7).

The frightening thought occurs to David that God might be using the enemy to punish him for his sins. He knows that he, like others, is a sinner, and there is no way of escaping punishment if God decides to act. He therefore casts himself entirely on the mercy of God for forgiveness and deliverance (143:1-2). David tells God about his troubles, how he has been pursued and is forced to live in darkness in the cave (3-4). He thinks of God’s mighty acts in the past and prays that God will save him again (5-6). He fears the hopelessness of those who die without God. He longs for a greater experience of God (7-8). He prays that God, having rescued him, will instruct and guide him in the future (9-12).

Coffman's Commentaries on the Bible

THE IMPRECATORY PRAYER

"As for the head of those that compass me about, Let the mischief of their own lips cover them. Let burning coals fall upon them: Let them be cast into the fire, Into deep pits, whence they shall not rise. An evil speaker shall not be established in the earth: Evil shall hunt the violent man to overthrow him."

This writer does not share in the usual depreciation that one so frequently finds in the commentaries concerning imprecations of this type. Sure, they do not measure up to the attitudes required of the followers of Christ; but the psalmist lived in a different age from our own. The enabling sacrifice of the Christ upon Calvary had not then been made; and the law under which the Old Testament saints lived was that which is called the lex talionis, which means, "an eye for an eye, and a tooth for a tooth." As Miller said, "It means, `Let like for like' be administered."C. M. Miller, co-author with Anthony L. Ash, p. 432.

The Jewish conception of the ideal fulfillment of this law was: (1) that of the hanging of Haman on the gallows he had built for Mordecai; or (2) the retribution in kind executed upon Adonibezek whose thumbs were cut off and who was compelled to grovel for his food beneath the table of his captors, exactly as he had mutilated and humiliated many kings whom he had conquered (Judges 1:6-7).

Brutal and terrible as such a system appears to us, it was a vast improvement over the customary cruelties that preceded. Prior to God's restraining law, the rule was: (1) If you should kill my child, I will kill you and your whole generation. (2) If you knock out a tooth of mine, I'll pull out all of yours. (3) If you blind me in one eye, I will retaliate by totally blinding you and your whole family! Thus, the lex talionis was a restraint upon prior barbarism.

As Leupold noted, "It is not fair to deal with this psalm as if it were only a cry for vengeance. There is no hint here of a purely personal desire for retaliation against cruel enemies; all is left in the hands of God."H. C. Leupold, p. 950.

These verses, like all the others in this psalm, are loaded with terminology and patterns of thought which are undeniably Davidic, as witnessed by Psalms 7:16; Psalms 31:9; Psalms 36:12.

"As for the head of those that compass me about" It must be admitted, of course, that the principles of this psalm have a much wider application than that of the original context. However, we find it impossible to believe that "the head" mentioned here is a prophetic reference to the "man of sin" (2 Thessalonians 2:3); he will be the one heading up the seed of the serpent, who will be manifested when God's purpose during this present age is fulfilled.Arno C. Gaebelein, p. 485.

The reality of the ultimate manifestation of the "man of sin" is freely accepted, as the Scriptures surely teach, but finding any supplemental information about that eventuality in this psalm we believe to be contra-indicated.

"Let their own lips cover them" The law of lex talionis, "Required that evil-doers be done in by the same means they used to harm others, hence the psalmist prays that the poison beneath their lips (Psalms 140:4) submerge them. In Psalms 140:11, he asks that Death hunt down his adversaries just as they had hunted him with snares and lures (Psalms 140:6). Psalms 59:13 expresses the same sentiment."Mitchell Dahood in The Anchor Bible, op. cit., p. 304.

"Let burning coals fall upon them" This is a prayer for the same judgment to fall upon David's enemies as that which fell upon Sodom and Gomorrah.

"Let them be cast into the fire" What is this? Hell, of course. As Dahood said, "The psalmist first requests that God punish his enemies with glorying embers, after the manner of the destruction of Sodom and Gomorrah, and then he requests that they be hurled into hellfire.!Ibid.

Barnes' Notes on the Whole Bible

As for the head of those that compass me about - Luther renders this, “The calamity which my enemies design against me must fall upon their own heads.” The passage stands in contrast with Psalms 140:7 : “Thou hast covered my head,” etc. As for his own head, it had been protected in the day of battle. In reference now to the heads of his enemies - of those that compassed him about - he prays that what they had designed for “his” head might come by a just retribution on their own. The phrase “compass me about” refers to his enemies as being numerous, and as surrounding him on every side. See Psalms 40:12; Psalms 88:17; Psalms 109:3; Psalms 118:10-12.

Let the mischief of their own lips cover them - Come upon them. The mischief which they have designed against me; that which they have conspired to bring on me. The reference is to a combination against him, or to some agreement which they had made to destroy him.

Calvin's Commentary on the Bible

9.As for the head, etc. There may be a doubt whether, under the term head, he refers to the chief of the faction opposed to him; for we call suppose an inversion in the sentence, and a change of the plural to the singular number, bringing out this sense. ⁽²²⁹⁾ “Let the mischief of their wicked speeches, which they intended against me, fall upon their own head.” ⁽²³⁰⁾ As almost all interpreters, however, have taken the other view, I have adopted it, only understanding the reference as being to Saul rather than Doeg. There follows an imprecation upon the whole company of his enemies generally, that coals may fall upon them, alluding to the awful fate of Sodom and Gomorrha. We find this elsewhere (Psalms 11:6) set forth by the Spirit of God as an example of Divine vengeance, to terrify the wicked; and Jude (Judges 1:7) declares that God testified, by this example of everlasting significance, that he would be the Judge of all the ungodly. Some translate what follows — the wilt cast them into the fire, which might pass. But as: ב, beth, in the Hebrew often denotes instrumentality, we may properly render the words — thou wilt cast them down By fire, or With fire, as God sent it forth against Sodom and Gomorrha. He prays they may be sunk into deep pits, whence they may never rise. God sometimes heals those whom he has smitten with great severity; David cuts off the reprobate from the hope of pardon, as knowing them to be beyond recovery. Had they been disposable to repentance, he would have been inclinable on his part to mercy.

(229) “Car il pourreit estre que l’ordre des mots seroit renverse, et que le nombre singulier seroit mis pour le pluriel, en ce sens,” etc. — Fr.

(230) “The meaning of the verse may be, that the mischief designed by the wicked against others shall fall on their own head, as Psalms 7:17, ‘his violence shall descend on his own head;’ or it may express the leader of the hostile party, as Saul or Doeg, in the case of David being here the speaker.” — Phillips.

Smith's Bible Commentary

Psalms 140:1-13 , another psalm of David.

Deliver me, O LORD, from the evil man: preserve me from the violent man; Which imagine mischiefs in their heart; continually are they gathered together for war. They have sharpened their tongues like a serpent; adders' poison is under their lips. Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings. The proud have hid a snare for me, the cords; they have spread a net by the wayside; they have set traps for me ( Psalms 140:1-5 ).

Gins is traps.

I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD. O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle. Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves. As for the head of those that compass me about, let the mischief of their own lips cover them. Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again. Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him. I know that the LORD will maintain the cause of the afflicted, and the right of the poor ( Psalms 140:6-12 ).

I'm glad I'm not David's enemy. He really asks God to take care of them. But it is so typical of so many of the psalms of David where his concern is about those who have conspired against him. David is the type of man that you either loved very much or hated very much. It was hard to just have a passive attitude towards David. He had many deep, loyal friends, but he also had many avowed enemies that were seeking to destroy him. And so he seems to be constantly asking God for help against his enemy and then asking God's judgment really to fall upon the head of his enemies.

Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence ( Psalms 140:13 ). "

Dr. Constable's Expository Notes

Psalms 140

David prayed for God to frustrate his enemies’ attempts to trip him up-with confidence that God would defend him-in this individual lament psalm.

Dr. Constable's Expository Notes

2. Imprecation on enemies 140:9-11

David’s request in Psalms 140:9 contrasts with his testimony in Psalms 140:7. Likewise, his petition in Psalms 140:10 recalls his description of his enemies’ treatment of him in Psalms 140:5 (cf. Genesis 19:24). Psalms 140:11 calls on God to deal with their words, to which David had referred in Psalms 140:3.

Gill's Exposition of the Whole Bible

[As for] the head of those that compass me about, let the,

mischief of their own lips cover them. Meaning either their natural head, put for their whole persons; and the sense is, let the mischief they have contrived for others fall upon themselves; see Ezekiel 9:10 Psalms 7:16; or some principal person, the head and leader of them, as the word is sometimes used, Isaiah 9:14; and designs either Saul, who at the head of three thousand men surrounded the hill where David and his men were; or Doeg the Edomite, who was over the servants of Saul, and accused David to him; so Kimchi: or Ahithophel, who was at the head of the conspirators against him; so the Targum paraphrases it,

"Ahithophel, the head of the sanhedrim of the disciples of wickedness.''

If we understand this clause of Christ, the antitype of David, it may design Judas; who was the guide to them that sought Jesus, and, at the head of a band of men, enclosed and took him: or if of the church and people of God, the man of sin may be intended, the pope of Rome; the head over many countries, the antichristian nations, Psalms 110:6. The word is used of the gall and poison of asps, Job 20:14; and if so taken here, as Arama interprets it, it will make the sense agree with

Psalms 140:3; and may be read in connection with the following clause, thus: "let the poison of those that compass me about, [even] the mischief of their lips, cover them" o; or the labour of them p: let the lies and calumnies they have so industriously spread, and took so much pains to propagate to the hurt of others, like deadly poison, cover them with shame and confusion; and the mischief they have boasted of, and gave out that they would do, let it come upon them on all sides, and utterly ruin and destroy them.

o So Junius & Tremellius, Piscator. p עמל שפתימו "labor labiorum eorum", Montanus, Gejerus, Michaelis.

Henry's Complete Commentary on the Bible

      8 Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves. Selah.   9 As for the head of those that compass me about, let the mischief of their own lips cover them.   10 Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again.   11 Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him.   12 I know that the LORD will maintain the cause of the afflicted, and the right of the poor.   13 Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence.

      Here is the believing foresight David had,

      I. Of the shame and confusion of persecutors.

      1. Their disappointment. This he prays for (Psalms 140:8; Psalms 140:8), that their lusts might not be gratified, their lust of ambition, envy, and revenge: "Grant not, O Lord! the desires of the wicked, but frustrate them; let them not see the ruin of my interest, which they so earnestly wish to see; but hear the voice of my supplications." He prays that their projects might not take effect, but be blasted: "O further not his wicked device; let not Providence favour any of his designs, but cross them; suffer not his wicked device to proceed, but chain his wheels, and stop him in the career of his pursuits." Thus we are to pray against the enemies of God's people, that they may not succeed in any of their enterprises. Such was David's prayer against Ahithophel, that God would turn his counsels into foolishness. The plea is, lest they exalt themselves, value themselves upon their success as if it were an evidence that God favoured them. Proud men, when they prosper, are made prouder, grow more impudent against God and insolent against his people, and therefore, "Lord, do not prosper them."

      2. Their destruction. This he prays for (as we read it); but some choose to read it rather as a prophecy, and the original will bear it. If we take it as a prayer, that proceeds from a spirit of prophecy, which comes all to one. He foretels the ruin,

      (1.) Of his own enemies: "As for those that compass me about, and seek my ruin," [1.] "The mischief of their own lips shall cover their heads (Psalms 140:9; Psalms 140:9); the evil they have wished to me shall come upon themselves, their curses shall be blown back into their own faces, and the very designs which they have laid against me shall turn to their own ruin," Psalms 7:15; Psalms 7:16. Let those that make mischief, by slandering, tale-bearing, misrepresenting their neighbours, and spreading ill-natured characters and stories, dread the consequence of it, and think how sad their condition will be when all the mischief they have been accessory to shall be made to return upon themselves. [2.] The judgments of God shall fall upon them, compared here to burning coals, in allusion to the destruction of Sodom; nay, as in the deluge the waters from above, and those from beneath, met for the drowning of the world, both the windows of heaven were opened and the fountains of the great deep were broken up, so here, to complete the ruin of the enemies of Christ and his kingdom, they shall not only have burning coals cast upon them from above (Job 20:23; Job 27:22), but they themselves shall be cast into the fire beneath; both heaven and hell, the wrath of God the Judge and the rage of Satan the tormentor, shall concur to make them miserable. And the fire they shall be cast into is not a furnace of fire, out of which perhaps they might escape, but a deep pit, out of which they cannot rise. Tophet is said to be deep and large,Isaiah 30:33.

      (2.) Of all others that are like them, Psalms 140:11; Psalms 140:11. [1.] Evil speakers must expect to be shaken, for they shall never be established in the earth. What is got by fraud and falsehood, by calumny and unjust accusation, will not prosper, will not last. Wealth gotten by vanity will be diminished. Let not such men as Doeg think to reign long, for his doom will be theirs, Psalms 2:5. A lying tongue is but for a moment, but the lip of truth shall be established for ever. [2.] Evil doers must expect to be destroyed: Evil shall hunt the violent man, as the blood-hound hunts the murderer to discover him, as the lion hunts his prey to tear it to pieces. Mischievous men will be brought to light, and brought to ruin; the destruction appointed shall run them down and overthrow them. Evil pursues sinners.

      II. Here is his foresight of the deliverance and comfort of the persecuted, Psalms 140:12; Psalms 140:13. 1. God will do those justice, in delivering them, who, being wronged, commit themselves to him: "I know that the Lord will maintain the just and injured cause of his afflicted people, and will not suffer might always to prevail against right, though it be but the right of the poor, who have but little that they can pretend a right to." God is, and will be, the patron of oppressed innocence, much more of persecuted piety; those that know him cannot but know this. 2. They will do him justice (if I may so speak), in ascribing the glory of their deliverance to him: "Surely the righteous (who make conscience of rendering to God his due, as well as to men theirs) shall give thanks unto thy name when they find their cause pleaded with jealousy and prosecuted with effect." The closing words, The upright shall dwell in thy presence, denote both God's favour to them ("Thou shalt admit them to dwell in thy presence in grace here, in glory hereafter, and it shall be their safety and happiness") and their duty to God: "They shall attend upon thee as servants that keep in the presence of their masters, both to do them honour and to receive their commands." This is true thanksgiving, even thanksliving; and this use we should make of all our deliverance, we should serve God the more closely and cheerfully.